เศคาริยาห์ 8:20 วิจารณ์

The work of ministers is rightly to divide the word of truth and to give every one his portion. So the prophet is here instructed to do, in the further answer he gives to the case of conscience proposed about continuing the public fasts. His answer, in the foregoing chapter, is by way of reproof to those that were disobedient and would not obey the truth. But here he is ordered to change his voice, and to speak by way of encouragement to the willing and obedient. Here are two words from the Lord of hosts, and they are both good words and comfortable words. In the former of these messages (Zac 8:1) God promises that Jerusalem shall be restored, reformed, replenished (Zac 8:2-8), that the country shall be rich, and the affairs of the nation shall be successful, their reputation retrieved, and their state in all respects the reverse of what it had been for many years past (Zac 8:9-15); he then exhorts them to reform what was amiss among them, that they might be ready for these favours designed them (Zac 8:16, Zac 8:17). In the latter of these messages (Zac 8:18) he promises that their fasts should be superseded by the return of mercy (Zac 8:19), and that thereupon they should be replenished, enriched, and strengthened, by the accession of foreigners to them (Zac 8:20-23).

INTRODUCTION TO ZECHARIAH 8 This chapter contains promises of various blessings to the people of the Jews; and exhortations to each of the duties incumbent on them; and is concluded with a prophecy of the calling of the Gentiles. The cause of all the blessings promised is the love of God to them, signified by zeal, or jealousy for them, Zac 8:1. The blessings promised are the Lord's return to dwell in Jerusalem, and the integrity and holiness of that city, Zac 8:3. The long life of the inhabitants of it, and the plenty of children that should be born in it, Zac 8:4 and, however wonderful and incredible this might seem to some, it was not to the Lord, who was determined to bring his people that were in various distant countries to Jerusalem, and settle them there; and renew and reestablish his covenant with them, Zac 8:6 wherefore the Lord encourages them to go on in rebuilding the temple, Zac 8:9 and promises them that things would be better with them than in times past; that whereas there had been nothing but penury, affliction, and distress, now there should be great affluence and prosperity, Zac 8:10 and though before they were a curse among the nations, now they should be a blessing; and though their fathers were punished, they should be dealt well with, Zac 8:13 and then they are exhorted to the discharge of several duties mentioned, to which they are induced by the Lord's hatred of that which is evil, and by his turning their fasts into cheerful feasts. Zac 8:16 to which is added a prophecy of the calling and conversion of the Gentiles, which would make for the glory of the Jewish church; who are described by their numbers, being many people, and the inhabitants of many cities; by their association together, to pray to the Lord, and worship him; by their coming up to Jerusalem for that purpose; and by their junction with the Jews, to which they will be encouraged by having heard that God is with them, Zac 8:20.

Yea, many people, and strong nations,.... Or, "mighty kingdoms", as the Targum renders it; even such have embraced the Gospel, and professed the Christian religion; of which there has been abundant proof since the downfall of Paganism under Constantine: shall come to seek the Lord of hosts in Jerusalem; that is, shall attend the public worship of God in the church: and to pray before the Lord; join in public prayer, and other ordinances of the Gospel. This phrase, which is used also in the preceding verse Zac 8:21, signifies that the Lord, and he only, is the object of prayer: it is not to be made to a creature, or to an idol made with hands, they had been used to pray to before, but to the one only living and true God, Father, Son, and Spirit; and that this is to be done as in the presence of God, who is omniscient, who knows all persons and their cases, and what are their ends and views in their petitions to him, and whether these come from a true heart and unfeigned lips; for all things are naked and open unto him, with whom we have to do; that, under the Gospel dispensation especially, men may come into the presence of God with great freedom and liberty, and pour out their souls before him, and with great boldness and confidence, through the blood of Christ being shed, and a new and living way opened by it, in which they may come and ask in faith whatever they want; though this should always be performed with reverence and godly fear, and with all humility and submission to the will of God: and though it may take in all sorts of prayer, and wherever and by whomsoever performed, either mental or vocal, in the closet or in the family, which is always to be done in like manner before God; yet it seems chiefly to design social and public prayer: which being put up to God in the church, may be said to be before the Lord, it being in the assembly of his saints, where he more especially grants his presence, and shows himself to be a God hearing and answering prayer; see Psa 65:1.

In thus chapter God promises the continuance of his favor to those who are returned from the captivity; so that upon the removal of his judgments, the fasts they had observed during the captivity may now be converted to so many occasions of rejoicing. He likewise promises in due time a general restoration of his people, and the enlargement of the Church by the accession of the Gentiles, vv. 1-20. The conclusion of the chapter intimates farther that the Jews, after their restoration, will be instrumental in converting many other nations, Zac 8:21-23. Compare Rom 11:15, Rom 11:16.

There shall come people - Similar promises to those in Isa 2:3 and in Mic 4:1, Mic 4:2. Many Gentiles, as well as Jews, will then be found devoting themselves to the Lord.

CONTINUATION OF THE SUBJECT IN THE SEVENTH CHAPTER. After urging them to obedience by the fate of their fathers, he urges them to it by promises of coming prosperity. (Zec. 8:1-23) jealous for Zion-- (Zac 1:14). with great fury--against her oppressors.

(Isa 2:3; Mic 4:2). Thus saith the Lord of hosts--a preface needed to assure the Jews, now disheartened by the perils surrounding them, and by the humble aspect of the temple. "Unlikely as what follows may seem to you, Jehovah of hosts, boundless in resources, saith it, therefore it shall be so." Just before Christ's coming, a feeling grew up among the heathen of the unsatisfactoriness of their systems of religion and philosophy; this disposed them favorably towards the religion of the Jew, so that proselytes embraced the worship of Jehovah from various parts of Asia; these again were predisposed to embrace Christianity when it was preached to them (Act 2:9-12, Act 2:41). But the full accomplishment of the conversion of the Gentiles foretold here is reserved till "Jerusalem" (Zac 8:22) becomes the center of Christianized Jewry (Rom 11:12, Rom 11:15).

Renewal and Completion of the Covenant of Grace - Zechariah 8 In this chapter we have the second half of the Lord's answer to the question concerning the last-days, which promises to the people the restitution of the former relation of grace, and the future glorification of Israel, on the simple condition of their observing the moral precepts of the law. This double promise is contained in two words of God, each of which is divided into a number of separate sayings, containing the separate details of the salvation bestowed by the formula כּה אמר יי צ (thus saith Jehovah of hosts): the first into seven (Zac 8:2, Zac 8:3, Zac 8:4-5, Zac 8:6, Zac 8:7, Zac 8:9, Zac 8:14-17), the second into three (Zac 8:19, Zac 8:20-22, and Zac 8:23). Jerome observes, with reference to this: "By the separate words and sentences, in which Israel is promised not only prosperity, but things almost incredible in their magnitude, the prophet declares, 'Thus saith the Almighty God;' saying, in other words, Do not imagine that the things which I promise are my own, and so disbelieve me as only a man; they are the promises of God which I unfold."

Zac 8:20. "Thus saith Jehovah of hosts: Yet will nations come, and inhabitants of many cities. Zac 8:21. And the inhabitants of one (city) will go to another, and say, 'We will go, go away, to supplicate the face of Jehovah, and to seek Jehovah of hosts.' 'I will also go.' Zac 8:22. And many peoples and strong nations will come, to seek Jehovah of hosts in Jerusalem, and to supplicate the face of Jehovah." These verses do not announce a further or second glorification, which God has designed for His people, but simply indicate the nature and magnitude of the salvation appointed for Israel, through which its fast-days will be turned into days of joy. Hitherto Israel had kept days of mourning and fasting on account of the destruction of Jerusalem and the temple; but in the future the Lord will so glorify His city and His house, that not only will Israel keep joyful feasts there, but many and strong heathen nations will go to the house of God, to seek and worship the God of hosts. עד is used with emphasis, so that it resembles a sentence: "It will still come to pass, that," etc. This is how אשׁר in Zac 8:21 and Zac 8:23 is to be taken, and not as the introduction to the saying preceded energetically by עד, for which Hitzig is wrong in referring to Mic 6:10. For the fact itself, compare Mic 4:1., Isa 2:2., Jer 16:19. In Zac 8:21 the thought is individualized. The inhabitants of one city call upon those of another. נלכה הלוך, "we will go to supplicate," etc.; and the population of the other city responds to the summons by saying, "I also will go." חלּות את־פּני, as in Zac 7:2.